Women of the Word, April 7

Genesis 49

Most of this chapter is a lengthy poem on Jacob’s deathbed blessing of his twelve sons. His description of what will happen to each one is written on scrolls by a series of scribes during the Babylonian exile to account for each tribe’s varying fortunes. As we have seen before, blessings in ancient cultures carried great weight and, once given, could not be removed or reversed.

Reuben: Although he was the first-born, he would “not excel” because he “defiled” his father’s concubine (Rachel’s maid, Bilhah). Historically, the tribe became isolated and had practically disappeared by the time of the monarchy.

Simeon and Levi: Jacob curses them for killing “men wantonly” in the slaughter of Prince Hamor’s village over the incident of their sister Dinah’s engagement to an outsider. Simeon was reduced to a handful of cities and the Levites became the priestly class who could not own land.

Judah: Judah, although fourth in line, now receives the blessing forfeited by his three older brothers. He is described as the “lion’s whelp” and is assured of the leadership of all the tribes and a fruitful territory. His blessing is lengthy because, at the time of this writing, Judah’s tribe was in ascendency. Judah, along with Benjamin, ruled the Southern Kingdom, including Jerusalem, while the other ten (Israel) comprised the Northern Kingdom.

Zebulun: This tribe’s lands touched the Phoenician coastline at Sidon and profited from its maritime traffic.

Issachar: Although a robust and hardy race, this group submitted to foreign invasion and servitude in exchange for dubious peace and prosperity.

Dan: Although the name means “to judge,” the tribe was constantly pressed by its warlike neighbors and would need to be a “viper on the road . . . so that the rider tumbles backwards.”

Gad were a tribe of nomads; Asher settled in productive land along the coast and became famous for its olive oil; and Naphtali, on the Sea of Galilee, flourished like a tree with lovely branches or, fluent with words and artistic achievement.

Joseph: Still the favorite, he is singled out as the “prince among his brethren.” Jacob bestowed on Joseph the blessings of the eternal (“the heaven above…the deep that lurks below…the everlasting pools…the bounty of the eternal hills”), and his own blessing as his successor. However, Jacob described Joseph as a “fruitful tree . . . with branches climbing over the wall,” since Joseph’s tribe will disappear into the tribes of his sons, Ephraim and Manasseh.

Benjamin: Unfortunately, the beloved child of Jacob’s old age, evolved into a warlike small tribe of raiders and marauders.

After Jacob finished speaking, he made a last request to his sons that, on his death, he be returned to Canaan and buried in the cave at Machpelah along with Abraham and Sarah, Isaac and Rebecca, and Leah.

Submitted by Karilyn Jaap

Lenten study "Nooma", Sunday, April,10 at 9am in the Guild room

NOOMA is a series of short films (10-14 min) that explore our world from a perspective of Jesus. Jesus lived with the awareness that God is doing something, right here, right now, and anybody can be a part of it. Wherever he went, whatever he did, Jesus started discussions about what matters most, because for Jesus, God is always inviting us to open our eyes and join in.

About the video "Today" for Sunday, April 10
How much time and energy do we spend wishing things were how they used to be? We often think about times in our past when things were different and want our lives to be like that again. Some of us have even come to believe that our best days may actually be behind us. But if we're in some way hung up on the past, what does that mean for our lives now? How are we and those around us affected if we're not fully present? If we're longing for the way things used to be, what does that really say about our understanding and appreciation of our lives today? Maybe we need to learn to embrace our past for what it is, in order to live our lives to the fullest, right here, right now.


For email subscribers, please click on http://comeseestthomas.blogspot.com/ to watch a short 2 min preview.

From the mens' bible study, April 5

EZEKIEL 37: 1-14 Ezekiel (God strengthens)

“Put together dem bones, Dem bones, dem bones, dem dry bones. Dem bones, dem bones, dem dry bones. Dem bones, dem bones, dem dry bones. Now hear the word of the Lord.” The melody was written by African-American author and songwriter James Weldon Johnson (1871–1938). The gist of this song is related to the passage from Ezekiel 37 about some very dry bones. The Spiritual was focusing on a different party of exiles from Africa feeling out of it in the United States. The music has been recorded by many artists: Delta Rhythm Boys, Fats Waller, Four Lads, Lennon Sisters, Mills Brothers, Rosemary Clooney, The Wiggles (my favorite group); in the musical Li'l Abner, the political satire song "The Country is in The Very Best of Hands" contains a long passage from Dem Bones which was rewritten to be about politicians sitting around on their "thigh bones." It contains lines like "the nominee's connected to the treasury."

Ezekiel was a prophet who was shipped off to Babylon in 597 BC from the Kingdom of Judah. At this time Judah was a weak vassal state subjugated to Egypt and Babylonia. There was a lot of intrigue and political back and forth with the rulers of Egypt and Babylon dictating who was King in Judah. When they got angry with their vassal King, they would ship more folks from Judah to Babylon or Egypt. Ezekiel was trying to keep the exile flock together in a town called Tel-abib, Babylon. Ezekiel chapters 33 to 48 have a message of hope, restoration Israel, and the establishment of a new Kingdom of God.

A valley of bones is shown to Ezekiel; these bones have been there for a long, long time. The bones are a metaphor about Israel in its dark days of captivity. In a discourse God asks Ezekiel about the bones, “can these bones live?” Ezekiel plays it out with a response that only God knows. The broader explanation is will the Nation of Israel come back to life? God tells Ezekiel to prophesy to the bones (Tell the exiles in Tel abib and in Judah not to loose hope). Jeremiah was a contemporary of Ezekiel, but his home base was in Judah. Both these prophets noted the downfall and spiritual low point in the Jewish communities. The people were drifting away from Torah; some had found new life in the exiled lands. Ezekiel was not a popular figure in the exile community; however, his words brought hope and potential to the campfires and foreign residences. The final words in the lesson say it all:
“Thus says the Lord GOD: I am going to open your graves and bring you up from your graves, O my people. And I will bring you back to the land of Israel. And you shall know that I am the LORD, when I open your graves, and bring you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own soil. Then you shall know that I, the LORD I have spoken, and I will do it, declares the LORD."
We can find comfort in Ezekiel today as exiles in different ways and places. Connect them bones!

ROMANS 8: 6-11
Paul was rejected or coolly received by many of the Jewish-Christians in Jerusalem (He was arrested on a visit to Jerusalem); he was more welcomed by the gentile Christians in Greece, Macedonia, and in Rome. Letter to the Romans was written in approximately 56 AD in Corinth, 20 years after Paul’s conversion. Many scholars give Romans the rank of the greatest of Paul’s writings based on the value of its teaching and clear thought. It was written as a letter to new Christians in Rome. This enclave of new Christians was not founded by Paul. In this relatively short passage, William Barley’s commentary explains Paul’s discourse as two principals of life. Living in a worldly life that is self-centered, focused on pride, ambition, lust, wealth, and self-gratification. Paul tells the Roman Christians not to live that life, but go for the spiritual life that endures. Be filled with the spirit of God to do the will of God that brings life more abundantly than you can ever imagine.

John 11: 1-45
John’s gospel is the more allegorical interpretation of the Christ story. Scholars date this Gospel to around 90 AD, written by Saint John at Ephesus. His purpose is not the history of Jesus’ life; rather, it is to show evidence that Jesus is Messiah, Son of God. As we move along in our Lenten journey, we have had John’s Gospel about Jesus and Nicodemus, Jesus and the Samaritan Woman, Jesus and a blind beggar. In each case the explanation and discussions are detailed and can be viewed with several levels of consideration, not just the face value. In looking at all of these stories, we can see divinity, compassion, understanding, and misunderstanding. This reading is a story that is found only in John’s Gospel. In this story, Peter (ad hoc leader of the disciples is absent, perhaps some issues?).

This reading is about Jesus and his buddies: Lazarus, Martha, and Mary. These are folks that were important friends, providing Jesus a place to get away, hang out, and be himself. Considering the road that Jesus traveled, R & R was a very precious gift and these three people were important to Jesus.

Mary and Martha send a message to Jesus that Lazarus (God is my Help) was gravely ill. After two days, Jesus sets out to go to see Lazarus in Bethany, in the region of Judea, Jesus had angered the Jewish authorities in Judea so this was in the minds of the his disciples, there was risk of bodily harm or even being stoned to death. Jesus took no heed to their concerns. His response in modern language was, I have a job to do, regardless of the risk, I am going forward with my work. The disciples again question the need and try to weasel out of risky trip to Judea. Thomas comes to the rescue and shows bold leadership. He says, “we need to go and die with him.” Bethany is a short distance from Jerusalem; the final events leading to Good Friday are unfolding.
The next part of the story confirms the Messiah. Jesus knew that he had the power to deal with what was wrong with Lazarus; Mary and Martha were disappointed that Lazarus had died and scolded Jesus for not coming sooner. Mary and Martha initially express disappointment, but are swayed by Jesus to have faith and believe in the Son of God. They testify, “I believe that you are the Messiah, the son of God.” The grief of Mary, the realization that the miracle that he would work with Lazarus would lead to the cross, crucifixion, and glorification disturbed Jesus greatly (Jesus wept). Jesus, Mary, Martha and a crowd of mourners trek to the tomb and Jesus tells them to remove the stone opening to the tomb. The folks are still skeptical, reluctant to move the stone because of stinking flesh and that Lazarus had been dead for four days. They move the rock, Jesus confirms with God his mission and out walks Lazarus. In curing Lazarus, Jesus secured his road to the cross and resurrection. When the news reached the Sanhedrin and the Temple leaders, they understood that they had no choice if they wanted to hold on to their power and privileges.

I think it is interesting that Ezekiel’s prophesy about a dead in spirit nation and Jesus raising Lazarus bring to us a similar message that includes hope, love, and possibilities. Both of these passages have a theme of resurrection.

Thanks for the good discussion on Wednesday and commentaries by William Barclay (Romans and John) and J.R. Dummelow (Ezekiel); Dem Bones musical information courtesy of Wikipedia.
Submitted by Walt Jaap

Women of the Word, March 31

Genesis Chapters 46-48


God told Jacob to leave his home and travel up into Egypt. Jacob was assured that God would go with him. This was a new concept in that God could "move away" and be mobile. Jacob and his descendants left Beersheba with all their wives, children and livestock. Seventy in all went to Egypt. The number seven is repeatedly seen often in many cultures. It implies "completeness".

We learn that all shepherds were normally detested by Egyptians so they would live separately from the Egyptians. Jacob and his family settled in Goshen in the northeastern part of Egypt.
There occurred a long famine and Joseph was able to sell food to the Egyptians and they in turn gave him their money and their livestock so they could eat. They even agreed to give Joseph their land and told him they would work for Pharoah. Joseph gave them seed to sow and told the people that when the crops came in, one-fifth should be given to Pharoah. The Israelites settled in Egypt, acquired property and increased their numbers by many.
Jacob called Joseph to him to tell him that God made a promise to him that Joseph would be very fruitful and have many descendants. Jacob blessed two of Joseph's sons, Ephraim and Manasseh (who had been born in Egypt.)
The greater blessing was given to the younger son, Ephraim, which was contrary to custom. This displeased Joseph but Jacob argued that Ephraim's descendants would be greater than Mannasseh's
We will see how racial purity will become so important as we read on.

Submitted by Vicky Steinwender

From the men's bible study, March 30

1 Samuel 16:1-13


After his anointing by Samuel, David is mentioned as a lyre-player at the court of King Saul, ruler of an area north and east of Jerusalem. David left his court to become a warlord to the south, in the Bethlehem area. Saul has enjoyed God’s favor, but has lost it by disobeying the prophet Samuel’s instructions. God now orders Samuel, his agent, to anoint a new king, a son of “Jesse”. Samuel’s route to Bethlehem is through Saul’s territory, so he asks God how he is to make the trip (v. 2). God tells him to say that he comes to “sacrifice to the Lord”: this is part of his purpose. “Eliab” (v. 6) is Jesse’s eldest son. Surely a tall first-born is God’s choice for king (vv. 6-7). But God’s choice is not humankind’s choice. (Jesse’s second and third sons are “Abinadab”, v. 8, and “Shammah”, v. 9). David’s complexion is “ruddy” (v. 12); he is God’s choice. When Samuel anoints him, the “spirit of the Lord” (v. 13) comes upon him. His brothers are witnesses. Samuel returns to “Ramah”, his seat of judgment.



Ephesians 5:8-14

The author has exhorted his readers to conduct themselves ethically as befits those who have adopted the way of Christ. Having “put away your former way of life” (4:22) and being clothed with the new self (4:24) when they were “marked with a seal” (4:30) in baptism, they are now to lead moral lives for, being members of a body in which the Holy Spirit dwells, an offence against a member is an offence against God. They are to “share with the needy” (4:28), emphasize the good in others (4:29) and imitate “God” (5:1) and Christ. They must obey God (5:6). Now, in terminology also found at Qumran and in Matthew, the author contrasts unbelievers (who live in “darkness”, 5:8, and disobey God) with those who are in “light” (5:8), “in the Lord”. Christians should “expose” (5:11) deviations from God’s ways. Evil deeds are known to God (5:13). 5:14b may be a quote from an early baptismal hymn. Seek the “light”, what God would have you do (5:10).



John 9:1-41

Perhaps Jesus encounters the blind man in the precincts of the Temple, where beggars habitually gathered. Illness and physical disability were attributed to sin: in this case, either of the man or of “his parents” (v. 2). Jesus dismisses the link between sin and illness, at least in this case; rather he says that this man’s impairment provides him with opportunities to do the works of God. Jesus and his followers (“we”, v. 4) must do his mission while they can. A time is coming when he, “the light of the world” (v. 5) will not be in the world, so he will be unable to “work” (v. 4,). Jesus takes earth (the substance from which human, Adam, was made), makes “mud” (v. 6), and applies it to the man’s eyes. If he has trust enough to go to the “pool” (v. 7) and wash it off, he will have sight. He does; thus Jesus completes one of “God’s works” (v. 3). John draws attention to “Siloam” (v. 7) as meaning “Sent”, thereby alluding to Jesus as sent for the salvation of humankind – so washing symbolizes baptism.

Despite the man’s claim to be the one who was a beggar, those who know him are divided: some say “it is he” (v. 9) but others doubt: he only looks like the beggar. In vv. 10-22, the man confirms his cure as genuine. The Pharisees consider making mud on the sabbath as breaking the Law (v. 14) so they examine the man. They too are divided (v. 16): between those who say Jesus can’t be from God (for he breaks the Law) and those who wonder how a sabbath-breaker can perform miracles. So they question the man further, hoping that the dilemma can be resolved by discrediting the cure (v. 17). They ask: What do you say about his opening of your eyes? He insists that Jesus’ power is from God (“a prophet”). The man’s parents swear that their son was blind from birth but say no more, for fear of being cast out of the community (vv. 18-23). The Pharisees invite the man to confess that he has deceived them in claiming to be cured (v. 24). (“Give glory to God” is an Old Testament formula inviting confession.) The man boldly asserts the fact of the cure and adds, ironically: if you listen to my story you may admit that Jesus is right! (v. 27) They question Jesus’ authority: “we know” (v. 29) that the Law is from God, but Jesus is an upstart! The man ridicules their expert opinion (v. 30). God only listens to sinners who are penitent (v. 31). Jesus must be “from God” (v. 33) for no one has ever before performed such a cure (v. 32). For trying to teach the Pharisees a lesson, the man is evicted from the synagogue (“drove him out”, v. 34). Jesus invites him to express his faith shown by his conduct (vv. 35-38). He says he took on human form for two purposes: to give understanding, sight, of ultimate reality, and to punish those who think they “see” (v. 39) but don’t. The Pharisees are incredulous (v. 40). Jesus says: if you were ignorant of God’s ways (“blind”, v. 41) you would be considered sin-less, but you make the unfounded assumption that you do “see”, so you are liable to be punished.

Submitted by Dick Nelson

Women of the Word, March 24

Genesis 45



After hearing Judah’s plea to release Benjamin and his offer of himself as Joseph’s slave in Benjamin’s place (Gen. 44:18-34), Joseph can no longer keep up his pretense in front of his brothers and tearfully reveals that he is the sibling that they had sold into slavery seventeen years before. They, in turn, are so terrified that they are speechless. Joseph, however, reassures them saying that God sent him into slavery in Egypt “to preserve life” while the famine ravaged their lands. “God sent me ahead of you . . . to preserve you all, a great band of survivors” (v. 8). [We need to keep in mind that this is being written during the Babylonian exile, after the destruction of the Temple in Jerusalem and the loss of the Ark of the Covenant. God will keep His promise that a remnant of the faithful will always survive.]



When Pharaoh hears of the reconciliation between Joseph and his brothers, he offers the “best there is in Egypt” to Jacob and all his household if they will relocate from Canaan. Jacob, stunned at the news that the son he long thought was dead is alive and prosperous, agrees to make the journey “before I die.”



Genesis 46:1-4



Israel (these first 4 verses are an insertion from the J writer, who uses the name God gives Jacob after wrestling with Him [Gen. 32:28]) pauses at Beersheba on his way to Egypt to offer sacrifices to God (it was from Beersheba that Jacob started his long-ago flight from the wrath of Esau after he had stolen his older brother’s blessing). God calls to him in the night, and he gives the traditional answer, “I am here.” God reassures Jacob that He will be with him in Egypt and “there I will make you a great nation.” He also promises to bring Jacob back again [to the land of the patriarchs], and “Joseph shall close your eyes” [the son he had lost will be with him at the end of his days]. Once again, the writer is emphasizing the theological concept of a moveable God, not one who is attached to a particular place or a specific altar.



Submitted by Karilyn Jaap

Men's Bible Study, Third Sunday in Lent: H2O and More

EXODUS 17: 1-7 - Do you Thirst?- Not all about water

Moses is dealing with his wandering and very disappointed Israelite band. They are at Rephidam (Wadi Feran), an oases, 20 miles north of Mount Sinai. This is normally a well watered, fertile valley; however, Moses and the tribes found it dry. “Why did you bring us out of Egypt to kill us and our children and live stock with thirst?” The band is weary of all the wanderings; they are losing faith in Moses’ leadership which was not that great to begin with. In desperation, Moses calls on God for deliverance. What to do? God gives Moses explicit orders:

Go to Horeb (the lower slopes of Mount Sinai)

Bring the elders with you ahead of the masses

Strike the rock with your walking staff when you see me at Horeb and water will appear.

There are parallel writings about this trial and bringing water in Numbers 20: 2-13, the major differences are that Moses disobeyed the orders, striking the rock two times. Because of the lack of faith and trust in the Lord, God tells Moses, because you did not trust in me you will not bring this bunch of quarreling people into the Promised Land. Religious scholars debate the nuances of Exodus and Numbers, noting they are compilations of oral traditions, written at different times and removed from the actual events. Although they focus on Moses, he is not the author of either book.

A Rabbinical legend (also see Paul’s First letter to the Corinthians, 10:4) has this water-rock following the tribes of Israel showing God’s providence, in spite of their obstinacies. Paul looks at it as a form of grace flowing from the rock. It is in modern Christian tune: “God is flowing like a river, flowing out through you and me.” In the end of the passage, Moses names this site: Massah –Meribeth to distinguish the event of the Israelites bickering and testing God. The theme of thirst, water, and dependence will flow from this reading into the Gospel. Water is important, thirst can mean different things.

Romans 5: 1-11- Being Kept Safe from God’s Anger

Here is Paul speaking about faith, endurance, hardship, and pouring of the Holy Spirit into our hearts. All of these components relate to the Trials & Tribulation at Massah –Meribeth, as well as the forth coming interaction of Jesus with a lady at a well near Sychar.

John 4: 5-42- Living Water

Jesus is on his journey from Galilee to Jerusalem, to do so; he had to pass through Samaria. Along the way, tired and thirsty he took a break at Jacob’s well near the village of Sychar (known today as Askar), it is two miles ENE of Nablus and half a mile north of Jacob’s well. They arrived at mid-day and the disciples headed into Sychar to get some food. Jesus hung out at the well. A woman from Sychar with the intention to get some water comes upon Jesus. The conventional stereotyping has it that this woman is from the wrong side of the tracks in Sychar and was not allowed to use the well in town. This passage is one if not the longest dialog between Jesus and a very interesting person. Remember in last week’s Gospel Jesus had a lengthy discussion about being born again in the spirit with Nicodemus, a learned Pharisee and member of the Sanhedrin. In a social context, this was not a big deal, but we note that Nicodemus came to Jesus under the cover of darkness. The Samaritan lady was out and about at noon in the bright sunlight. Also of note, the mores of the day were that a Rabbi would not speak or be seen with a woman, and especially not a woman of Samaria (Jews despised Samaritans). If that were not bad enough, the lady had gone through five husbands. Jesus takes a great risk in the eyes of the time in having conversation with the woman. This is an occasion where we see that this Messiah is not limiting his message to a select group. Even the disciples were astonished that Jesus had gotten involved with the Samaritan woman and tried to get him to disengage.

“You don’t know what God wants to give you, and you don’t know who is asking you for a drink. If you did, you would ask me for water that gives life.” We are back to thirst, water being a metaphor for quenching a different thirst, a thirsty soul. The discourse continues with a pattern of misunderstanding about living water. The woman is taking in the information in as literal facts and Jesus is explaining spiritually what he is offering. At the time, living water would mean, a bubbly brook. Jacob’s well was about 100 ft deep and water slowly seeped out of the rocks and collected in a pool at the bottom of the well. A person had to dispatch leather vessel on a cord to the pool to collect water. This would not be living water. Finally, Jesus says to the woman, No one who drinks of this water will get thirsty again, a spring of water gushing up to eternal life.” And in a second, the woman responds, Give me some.

The passage goes on and on, in the end, many of the lady’s neighbors in Sychar come to know Jesus as their Lord and savior.

Posted by Walt Jaap